Tawheed Class #4

Transcribed from a class by Shaykh Ahmad Musa Jibril

Please send details of any errors in referencing or otherwise

to OpenSourceIlm@outlook.com

Page | 1
TABLE OF CONTENTS
Class Four .................................................................................................................... 1
The Four Introductory Matters..................................................................................... 1
What is the Definition of Waajib? ................................................................................ 1
Is There a Difference Between Waajib and Fardh? ....................................................... 2
The Proof for the Opinion that Waajib and Fardh Are Synonymous............................ 2
The Proof for the Opinion that Waajib is Lesser than Fardh ........................................ 4
How Do They Categorise the Faraa’idh and Waajibaat? .............................................. 6
The Result of this Dispute ............................................................................................. 7
The Islamic Knowledges are Intertwined ...................................................................... 8
Which Definition of Waajib Did the Author Intend? ..................................................... 8
Knowledge in Matters that Pertain to Allah ................................................................. 9
The Definition of Fardh ‘Ayn ......................................................................................... 9
The Definition of Fardh Kifaayah .................................................................................. 9
Fardh ‘Ayn in Knowledge, Action, Leaving Matters and Belief .................................... 10
Fardh ‘Ayn in Knowledge Pertaining to Allah ............................................................. 10
Fardh ‘Ayn in Action .................................................................................................... 11
Fardh ‘Ayn in Leaving Matters .................................................................................... 11
Fardh ‘Ayn in Belief ..................................................................................................... 11
The Four Obligatory Matters ...................................................................................... 12
The Definition of Mas’alah ......................................................................................... 13
The First Introductory Matter: Knowledge ................................................................. 13
Knowing Allah............................................................................................................ 14
Ma’rifatullah ............................................................................................................... 15
Knowledge of the Halaal and Haraam ........................................................................ 16
The Importance of Ma’rifatullah................................................................................. 16
Ignorance in Ma’rifatullah .......................................................................................... 20
Knowing the Prophet Muhammad Sallallahu ‘Alayhi Wa Sallam ................................ 22
Knowing Islam ........................................................................................................... 25
The Definition of Islam ................................................................................................ 25
Islam is the Only Religion Acceptable to Allah............................................................ 25
The Foundation Actions of Islam ................................................................................ 28

Page | 2
CLASS FOUR
This is our fourth class on Sharh Al-Usool Ath-Thalaathah, the elucidation and explanation of
Al-Usool Ath-Thalaathah.

THE FOUR INTRODUCTORY MATTERS

The author said:

ِ ِ ِ َّ ‫الر ْحمٰـ ِن‬ ِ َّ ِ ‫ِب‬

‫ أ ََّن هه َي ِج ه‬، ‫الرح ِيم ا ْعلَ ْم َرح َم َك الله‬
‫ب َعلَ ْي َنا تَ َعلُّ هم أ َْرَب ِع‬ َ َّ ‫سم الله‬ ْ
: ‫س ِائ َل‬َ ‫َم‬
‫صلَّى الله َعلَ ْي ِه‬ ِ ِ ِ
َ ‫ َو َم ْع ِرفَ هة َن ِب ِّيه‬، ‫ َو هه َو َم ْع ِرفَ هة الل‬: ‫ ا ْلع ْل هم‬: ‫سأَلَ هة األ ْهولَى‬
ْ ‫اَْل َم‬
‫الم باأل َِدلَّ ِة‬
ِ ‫اإلس‬ ِ ‫ َو َم ْع ِرفَ هة ِد‬، ‫سلَّ َم‬
ْ ِ ‫ين‬ َ ‫َو‬

‫الع َم هل ِب ِه‬ ِ َّ
َ : ‫سأَلَ هة الثان َي هة‬
ْ ‫اَْل َم‬

‫َّع َوةه إِلَ ْي ِه‬

ْ ‫ الد‬: ‫سأَلَ هة الثَّالِثَ هه‬
ْ ‫اَْل َم‬

‫الص ْب هر َعلَى األَ َذى ِف ْي ِه‬

َّ : ‫الرِب َع هة‬
‫سأَلَ هة َّا‬
ْ ‫اَْل َم‬
We spoke about Bismillahir-Rahmaanir-Raheem and then we spoke about ‘Ilam Rahimak
Allah (know, may Allah have mercy on you). Today, we take the obligation to know four
matters.

He said it is obligatory to know four matters, you must know these four matters. Here, he
said you are obligated to know these four matters. He used the Arabic word:

‫َي ِج ه‬
‫ب‬
You must know these four matters.

WHAT IS THE DEFINITION OF WAAJIB?

Page | 1
The definition of Waajib is any matter where there is a firm order to do something, in which
one is promised a reward for and anyone unexempted and unexcused from doing it who
leaves it, is promised punishment. That is the definition of Waajib.

IS THERE A DIFFERENCE BETWEEN WAAJIB AND FARDH?

There is a problem here that scholars had, there is an issue between Waajib (‫ )واجب‬and

Fardh (‫)فرض‬. Are they both the same or are they different? In Usool al-Fiqh, the scholars
disputed this matter. They said is Waajib Fardh and is Fardh Waajib? Are they both the same
thing or are they two different things?

I want you to know and I am going to repeat it again and again, the author here does not
mean Waajib that is like the Waajib that Abu Haneefah Rahimahullah considers Waajib
(which is a lesser rank than Fardh). Here the author means obligatory, Waajib, Fardh. It is a
Fardh upon you. Even though he used the word Waajib, he means it is Fardh on you to know
the following four matters. In English it may not seem like that big of a deal because usually
when they are translate Waajib they say it is obligatory, and then when they say Fardh it is
also obligatory. But when you look at the Fiqh point of view in the Usool books, you find
there is a dispute. Is Waajib Fardh and Fardh Waajib or are they two different things?

I say this because Waajib (obligatory) is identical to Fardh (which is obligatory) according to
ash-Shaafi’ee, Maalik and Imaam Ahmad in one of two opinions. Let me repeat that. So now
we are talking about the dispute between the scholars in Waajib and Fardh. Are they the
same or not? A Waajib which means obligatory is identical to Fardh which is obligatory (just
two different words) according to ash-Shaafi’ee, Maalik and Imaam Ahmad in one of two
opinions.

The second opinion is by Imaam Abu Haneefah Rahimahullah. Imaam Abu Haneefah said
Waajib is a slightly lesser rank of an ordain than Fardh. According to Imaam Abu Haneefah
Rahimahullah, they are both an obligation. They are obligatory and you must do them,
however Waajib is a notch less than Fardh. Now let us take the proof for both camps.

THE PROOF FOR THE OPINION THAT WAAJIB AND FARDH ARE SYNONYMOUS

The first camp said Waajib is Fardh and they are both the same. They use for their proof a
Hadith in Sahih al-Bukhari:

ْ ‫ول اللَّ ِه صلى الل عليه وسلم ِم ْن أ‬

‫َه ِل َن ْجد‬ ِ ‫س‬‫اء َر هج ٌل إِلَى َر ه‬
َ ‫َج‬

Page | 2
A Bedouin from Najd came screaming (in one narration mumbling) with his head uncovered
and he went to the Prophet sallallahu ‘alayhi wa sallam to ask him about Islam. The Prophet
sallallahu ‘alayhi wa sallam responded to him and after the Prophet sallallahu ‘alayhi wa
sallam informed him of the obligatory matters upon him, this Bedouin asked a question.

‫ َه ْل َعلَ َّي َغ ْي هرَها ؟‬: ‫ال‬

َ َ‫ق‬
He said other than what you told me (the obligations and that which you told me is Fardh),
are there anymore obligations other than that? Do I have to do anything else other than
that?

The Prophet sallallahu ‘alayhi wa sallam responded.

‫ع‬ ْ ‫ ََل إََِّل أ‬: ‫ال‬

َ ‫َن تَطَ َّو‬ َ َ‫ق‬
He said no you do not have to do anything other than this, unless you choose to do any of
the extra matters that one can do for extra reward.

The point of the scholars here is:

‫اخ ٌل ِفي‬
ِ ‫ض َد‬
ِ ‫ار هج َع ْن ا ْلفَ ْر‬
ِ ‫ َب ْل ا ْل َخ‬، ‫ط ًة‬ ِ ‫ط ُّوِع و‬
َ ‫اس‬ ِ ‫لَ ْم َي ْج َع ْل َب ْي َن ا ْل َف ْر‬
َ َ َّ‫ض َوالت‬
‫التَّطَ ُّوِع‬

The scholars said the Prophet sallallahu ‘alayhi wa sallam did not put a middle category
between Fardh and Sunnah. This is Fardh and this is Sunnah, he did not put a middle
category. Had Waajib been a slightly lesser rank than Fardh, then he would have said I told
you the obligatory matters, here are the Waajib matters and then I am going to tell you the

Tatawwa’ (‫( )تطوع‬then there is the Sunnah). But he did not do that, the Prophet sallallahu
‘alayhi wa sallam told him the obligatory Fardh matters and then he said the matters other
than that are Sunnah. Between Fardh and Sunnah (Tatawwa’), the Prophet Muhammad
sallallahu ‘alayhi wa sallam did not say and here is Waajib in between them, here are
matters that are Waajib in between them.

The second proof is that Allah said in the Qur’an:

Page | 3
 ﴾٧٩١ :‫ ﴿البقرة‬...‫ض ِفي ِه َّن ا ْل َح َّج‬
َ ‫فَ َمن فََر‬...
So whoever has made Hajj obligatory upon himself therein. (Surat al-Baqarah: 197)

In this verse, Fardh is used in the context of Waajib so they said that means they are the
same.

The third proof in the Sahih.

‫ َيقهو هل اللَّ هه تَ َعالَى‬: ‫ال‬

َ َ‫ ق‬، ‫سلَّ َم‬ ِ
َ ‫صلَّى اللَّ هه َعلَ ْيه َو‬ َّ ‫َن‬
َ ‫الن ِب ِّي‬ َّ ‫أ‬
And when you hear that the Prophet sallallahu ‘alayhi wa sallam said that Allah said, that
means it is automatically Hadith Qudsi.

‫ضته هه َعلَ ْي ِه‬ ِ ‫ما تَقََّرب إِلَ َّي ع ْب ِدي ِب ِمثْ ِل أ ََد‬
ْ ‫اء َما افْتََر‬ َ َ َ
My servant never comes closer to me with a deed any better than a Fardh. Had Waajib been
a separate category, He would have also added Waajib. He would have said and Waajib is
included. First is the Fardh and then the Waajib, because right after that the Hadith
mentioned Naafil (that one continues to do Nawaafil). So He did not mention a second
category right after Fardh (which is Waajib), He went from Fardh and then He began to talk
about other matters that are Nafil (just like the first proof).

Now the fourth proof is that they said for both Fardh and Waajib, it is vilified to not do
either one. If you do not do either one it is vilified, so it would be redundant to say each one
has a separate meaning or category because we all agree on the bottom line, that it is
vilified not to do it and it is a sin not to do it. Why would you make it a separate category
when we all agree it is something you must do and you get sins for not doing it, unless you
are exempted? So why are you making it a special category? This group said it is redundant
to say Waajib is different than Fardh or Fardh is different than Waajib.

So basically if you look at this group, they use some textual proof from Hadith that the
Prophet sallallahu ‘alayhi wa sallam went from Fardh to Tatawwa’ and did not mention the
middle category of Waajib in between.

THE PROOF FOR THE OPINION THAT WAAJIB IS LESSER THAN FARDH

The Hanafiyyah and Imaam Ahmad in one of the opinions said that each one is a different
category, Fardh is a category and Waajib is a different category. They said that Fardh is a
higher level that is more confirmed, stressed and emphasised than a Waajib that comes
right under it.

Page | 4
The proof for the second group is more of a linguistic nature than it is of a textual nature.
Those who learn Arabic know that sometimes the literal meaning differs very slightly than
the religious context meaning for a word. I will give you that in an example of the word
Islam and you will understand it better. If you look up Islam in an Arabic dictionary (the root
word of it), what is the linguistic definition of Islam? You are going to find that it means
submission, humbling and obeying. One in submission, you can say he is Muslim. Humbling,
he is Muslim. Obeying commands, he is Muslim. That is the literal definition of Islam from
the root word of it. However in a religious context, look at the definition. The definition of
Islam is:

‫الش ْرِك َو‬

ِّ ‫ص ِم َن‬ ِ ‫الط‬ ‫اإل ْن ِق َي ه‬
َ َّ ‫اد لَ هه ِب‬
‫ َوا ْل هخله ْو ه‬، ‫اعة‬ ِْ ‫ َو‬، ‫س َال هم لِلَّ ِه ِبالتَّ ْو ِح ْي ِد‬ ِ ‫اإل‬
ْ ‫ست‬ْ ِْ
‫َهلِ ِه‬
ْ‫أ‬
To submit to Allah with Tawheed, and to succumb to Allah with obedience, and to disavow
and disassociate yourself from Shirk and the people of Shirk. Yes parts of the root word
were used, but you have to have this whole conclusive meaning to take what Islam is in a
religious context.

Now the Hanafiyyah used the slight differences in the literal meanings of Waajib and Fardh
to have an affect on giving each one their own category. Abu Zayd ad-Dabboosi said Fardh
literally means to assess something or what is precise. If something is precise (from Taqdeer

(‫))تقدير‬, that is Fardh. Taqdeer and Fardh are the same, so it is something that is assessed

and something that is precise. He said Waajib on the other hand means Suqoot (‫( )سقوط‬to
fall) and Allah used it in a literal sense in the verse:

‫فَِإ َذا َو َج َب ْت هج هن ه‬...

﴾٦٣ :‫ ﴿الحج‬...‫وب َها‬
Then, when they are down on their sides (after slaughter). (Surat al-Hajj: 36)

When a wall drops down, you say:

‫وجبة الحائط‬

The wall fell. So here he says we will take Fardh to be anything that is firm (Qaati’ (‫))قاطع‬, so
anything with firm proof is Fardh. Anything that is obligatory with a slightly lesser standard
of proof, we will take that to be a Waajib. They made the distinction because Suqoot means
to drop, so they used drop to mean that is the second category.

Page | 5
HOW DO THEY CATEGORISE THE FARAA’IDH AND WAAJIBAAT?

They made a distinction between Fardh and Waajib but they themselves disputed on how to
categorise what is going to be a Waajib and what is going to be a Fardh. We established
there is a Fardh and there is a Waajib according to the Hanafiyyah, but what is a Fardh and a

Waajib? One group of the Hanafiyyah said Fardh is what comes through Qat’ee (‫)قطعي‬
proof. Qat’ee proof is super firm, direct and precise proof, which is like a solid verse with its
meaning clear or a solid authentic Hadith with a clear meaning of it and multiple chains.
That would be considered a Fardh. Anything less than that, that is obligatory and we will

consider it a Waajib. So anything that comes to us in proof that is Dhannee ( ‫ )ظني‬will be a

Waajib. Dhannee means authentic Ahaadith, we are not talking about non authentic
Ahaadith. An authentic Hadith that is a direct order, but its chains are not sufficient to be
like multiple chains.

An example of this would be that Allah said in the Qur’an:

﴾٣٦ :‫ ﴿البقرة‬...َ‫الصالة‬
َّ ‫يموا‬ ِ
‫َوأَق ه‬
And perform As-Salat. (Surat al-Baqarah: 43)

No one disputes it, it is a clear order and the meaning is very clear. It is a verse in the Qur’an
so it is not disputed. It is Fardh to make your Salah but they said reciting the Faatihah in
every single unit of the Salah is Waajib and not Fardh because the Hadith:

ِ َ‫ص َالةَ َّإَل ِبفَ ِات َح ِة ا ْل ِكت‬

‫اب‬ َ ‫ََل‬
There is no Salah except by you reading the Faatihah in every unit of the Salah. They said
that proof is Dhannee, meaning it is authentic but it is not solid enough to be a Fardh. So
Salah is Fardh but reciting the Faatihah in every Rak’ah is Waajib.

The second group (al-Askaree) said Fardh is what is from Allah and Waajib is what is from
Allah and what is from the Prophet Muhammad sallallahu ‘alayhi wa sallam. So some proof
that is disputed and matters that are disputed (their meanings from the Qur'an), that is
Waajib according to them. If it is solid and the meaning is clear, that is Fardh (the first
category).

The third group said Fardh is any direct order from Allah and Waajib is any direct order from
the Prophet Muhammad sallallahu ‘alayhi wa sallam. That is obligatory in both cases, one is
from Allah and one is from the Prophet Muhammad sallallahu ‘alayhi wa sallam. Al-Isra’eeni,
who is among the scholars of al-Hanafiyyah said Fardh is what is ordered by consensus and

Page | 6
no one disputed it, and Waajib is what may have dispute as to it being Fardh or not. So they
dispute in themselves as to what is Fardh and what is Waajib.

THE RESULT OF THIS DISPUTE

The result of it is according to the Hanafiyyah, whoever denies a Fardh is Kaafir because he
has committed an act of Kufr (he denied something that its proof is beyond a doubt).
Waajib, the proof is less precise so he has not committed an act of Kufr. So whoever denies
standing in ‘Arafaat during Hajj or Hijaab of a woman has committed an act of Kufr because
that is Fardh. They consider for example Witr as Waajib and they consider running in Safa
and Marwah when you go to Hajj (those seven laps you do where Haajar ‘alayhas-salaam
ran) as Waajib. So if someone were to deny that, then he has not committed an act of Kufr
because the level of proof in less than that of the Fardh. Their rule is that denying a Waajib

is not Kufr. Leaving that Waajib out and if you do not deny is considered Fisiq (‫( )فسق‬one
who is astray). Denying a Waajib is not Kufr according to the Hanafiyyah because it is proven
on a secondary level basis proof, unlike Fardh which is proven beyond a doubt. That is the
first result or fruit of this dispute.

The second result or fruit of this dispute. You get more reward for doing a Fardh than you
do for doing a Waajib, because it is higher category according to the Hanafiyyah. The third
fruit or result of this dispute would possibly be more understandable in an example. The
majority of scholars (the first group) say making Sujood at-Tilaawah (Sujood of recitation) is
Sunnah not Waajib or Fardh. This is because Umar Ibn al-Khattab was on the pulpit one
Friday and he read Surat an-Nahl, when he got to the Sajdah in Surat an-Nahl he got off the
pulpit and made Sujood. The Next Jumu’ah he got up and read Surat as-Sajdah and Surat as-
Sajdah has a Sujood in it. When he got to the verse of Sujood he said O people, we pass by
verses of Sujood, whoever makes Sujood is right and whoever does not make Sujood is right
and he did not make Sujood the second time. His son Ibn Umar added a statement to that,
he said Allah did not make Sujood at-Tilaawah Fardh upon you.

It is not Fardh or Waajib so what does it become? The majority of the scholars said it is not
Fardh or Waajib so it goes down to Sunnah. The Hanafiyyah said no, it is not Fardh so then it
is Waajib because it drops down a level. Yes it is not Fardh, but then it is Waajib. So they

dropped it to their second category, which is Waajib. The Jamhoor (‫ )جمهور‬dropped it to

their second category (which is Sunnah), so it gets dropped down based on what group you
are in. The Hanafiyyah make it Waajib and the majority (the Jamhoor) consider it Sunnah. So
that is one of the results of this dispute of Fardh and Waajib being two different categories.

Since the first group do not distinguish between Fardh and Waajib and consider them one,
they said it is not Fardh as Ibn Umar said and that means it is not Waajib because they are
the same, so it goes down to a Sunnah. Al-Hanafiyyah said it is not Fardh like Ibn Umar said,

Page | 7
but it drops down to Waajib. Very similar to that is sacrifice. The Hanafiyyah believe it is
Waajib to sacrifice and the other Imaams (the Jamhoor) believe it is Sunnah to sacrifice,
based on the same rationale. Likewise, the Hanafiyyah believe Witr after the Ishaa’ and
before Fajr is Waajib. According to them, you get sins if you do not do it and you are
considered a Faasiq if you are not doing it. The majority say no, it is Sunnah.

The conclusion for this whole dispute is simple and the answer is pretty much clear. If you
want a one liner on it, the proper opinion is that Waajib and Fardh are the same. The
majority who consider Waajib and Fardh the same use textual proof like Hadith to back
them up, while the others use and substantiated their stance with linguistic definitions. That
gives leverage to the first group. Secondly, the first group is more correct because Fardh and
Waajib concur in that one must do that which he is supposed to do and he gets sins for not
doing it, unless he is exempted. So the definition for both is nearly the same and that gives
more of a solid stance to the first group.

THE ISLAMIC KNOWLEDGES ARE INTERTWINED

Notice when we learn Tawheed, we do learn Tawheed but as we learn it we study matters
like this which are Usool. This matter is not in the Tawheed books, this is in Usool al-Fiqh but

‫) َي ِج ه‬.
we use it to understand more what the author is talking about when he says Yajib (‫ب‬
Does Yajib mean Fardh or is it the lesser category that Abu Haneefah is talking about? So we
use Usool to know the meaning of the author here and to understand a matter of Tawheed
and ‘Aqeedah. Sometimes we are going to talk about Hadith. In the future if we pass by a
Hadith and some scholars consider it weak and it is a Hadith that is popular, we are going to

talk about why it is weak or why it is authentic. That is Mustalah (‫)مصطلح‬, it is going to be a
Tawheed class but we are going to talk about Mustalah and Hadith in it. Then very soon
Inshaa Allah it is going to be more like Tafseer class and then it is going to be other topics.

Sometimes we have to break the terms of the Nahuw down, like we did in the first class
when we talked about Ar-Rahmaan and Ar-Raheem. It is Tawheed but the Islamic
knowledges are intertwined and that is a unique thing about. Inshaa Allah we plan on
studying Usool and when we get to Usool we are going to talk about Fardh and Waajib. You
have an understanding of it and actually now with what I talked about, that is more of a
detailed understanding of it. So if we get there we might add a little bit more, we might just
pass by it or we might review it.

WHICH DEFINITION OF WAAJIB DID THE AUTHOR INTEND?

Page | 8
Why did we bring that up here (Waajib or Fardh)? Because here he is saying Yajibu, you
must know these four matters. Does he means the Waajib according to Abu Haneefah, that
is a slightly lesser rank than a Fardh? No, he means the Waajib that is Fardh. Had you taken

out the word Yajibu and replaced it with Yufradhu (‫)يفرض‬, it would be the same thing. So
here he means the kind that is Fardh and the kind that is according to the first three
Imaams. It is compulsory on us to learn these four matters. It is Fardh (Waajib) to learn
these four matters. Men, women, slaves, the free, every Muslim who believes in Laa Ilaaha
Illallah Muhammadur-Rasoolullah needs to know these four matters. Comprehending these
matters fully and thoroughly is a Fardh upon every single Muslim.

KNOWLEDGE IN MATTERS THAT PERTAIN TO ALLAH

Knowledge in matters where you are dealing with Allah (‫لربه‬ ‫ )علم معاملة العبد‬are three
types:

‫ وترك‬، ‫ وفعل‬، ‫ اعتقاد‬: ‫المعاملة على ثالثة أقسام‬

I’tiqaad (‫)اعتقاد‬, Fi’il (‫ )وفعل‬and Tark (‫)وترك‬. Matters Allah commissioned that pertain to
Him are either belief, action or leaving. There are some things that you have to believe in,
some things you have to act and do and some things you have to stay away and refrain

from. Knowledge as it pertains to your dealing with Allah is either ‘Ilm Aynee (‫عيني‬ ‫)علم‬
(Fardh ‘Ayn (‫عين‬ ‫ ))فرض‬or ‘Ilm Kafaa’ee (‫)علم كفائي‬. Meaning knowledge as it pertains to
your dealing with Allah in those kind of knowledges (I’tiqaad, Fi’il and Tark) is either Fardh

'Ayn (which means it is a personal obligation) or Fardh Kifaayah (‫كفاية‬ ‫)فرض‬.

THE DEFINITION OF FARDH ‘AYN

Fardh ‘Ayn is compulsory on every Muslim to perform or do. Fardh ‘Ayn is an obligation that
must be done by every single individual and it is a personal obligation. Examples are Salah
and Siyaam, every single person must do it.

THE DEFINITION OF FARDH KIFAAYAH

The next one is Fardh Kifaayah (communal responsibilities). It is a Fardh that if performed by
a sufficient number of people, the obligation falls from the rest (the rest of the Ummah are
not obligated to do it). This is a requirement that the community as a collective must fulfill

Page | 9
and not the individual himself. It is not required on an individual basis but on the community
of the Islamic Ummah as a whole. An example is burying the dead. Another example is if we
are ten people here and we are at the shore an ocean, someone is drowning and we are
able to rescue him. We are all responsible to go rescue him but if two people go and rescue
him then that is sufficient for us. If those two people who are able do not go, all ten of us
get sins. That is Fardh Kifaayah. It is not requested by Abdullah, Umar or Muhammad, it is
the act itself that is requested (unlike the first category). If a group makes Salat al-‘Asr, it
does not relieve the rest from making Salah. Every last Muslim has to make Salat al-‘Asr.

In the communal obligation, it is sufficient if a certain number of people do it and then the
rest will not be in sin if they do not do it. In the communal obligatory act, the act must be
carried out and completed. If it is not carried out and completed because one is not able to,
he must and we must encourage others to eliminate the sin from falling on everyone. Let us
say we are ten at the shore of an ocean and we are not able to rescue that person because
we do not know how to swim. In that case and in any matter, we must go inform and
encourage others to eliminate the sin from falling on everyone.

FARDH ‘AYN IN KNOWLEDGE, ACTION, LEAVING MATTERS AND

BELIEF

FARDH ‘AYN IN KNOWLEDGE PERTAINING TO ALLAH

As to knowledge that is Fardh ‘Ayn (a personal obligation), it is knowledge that your religion
cannot be completed and carried without it. That is the kind of knowledge that is Fardh
‘Ayn, knowledge that your religion cannot be completed and carried without. It could be in
‘Aqeedah, it could be in actions and it could be in sayings. Anything that makes essential
matters of your Deen, your belief, your actions and your saying deficient, you must know
them as a compulsory Fardh ‘Ayn. You must individually know it, seek it and learn it. What
the author mentions here is:

‫َي ِج ه‬
‫ب َعلَ ْي َنا‬
You must and it is Fardh ‘Ayn. Every individual must know these matters and there are no
exemptions. Every individual must know these matters as a Fardh ‘Ayn upon him.

Note, there is some knowledge that varies in how it is obligatory or not towards Muslims,
because individuals vary. There is a certain limit of knowledge that every last Muslim must
have (that is the Fardh ‘Ayn), but there are matters that vary amongst Muslims. Some
Muslims must know certain things and others must not, but there is a certain level that one

Page | 10
must know. Ibn Abdil-Barr in his book Jaami’ Al-Bayaan Al-‘Ilm, Ibn Qudaamah and other
scholars spoke on this matter.

Let me go into a little but more detail so you understand it. The scholars said it is consensus
that there are types of knowledge that are Fardh ‘Ayn and that there are types of

knowledge that are Fardh Kifaayah. There is Ijmaa’ (‫ )إجماع‬that there are two kinds, not
everything is Fardh ‘Ayn and not everything is Fardh Kifaayah.

FARDH ‘AYN IN ACTION

Purification, Wudhu, Tahaarah and Salah, you must know that. If you live until Ramadhaan,
you need to know about Ramadhaan, what invalidates your fasting and what you have to do
from pre-dawn to sunset. It is obligatory on you to know matters like that. It is Fardh ‘Ayn
on a woman to know the rules that pertain to the menstrual cycle because the acceptance
of her fasting and Salah is dependent on that. They have to know that, when they can make
Salah, when they cannot and how they get purity. It is Fardh ‘Ayn upon them to know.

A man does not need to know the rules of the menstrual cycle. However, if a man is the only
path for his wife to learn then he must know because he is her guardian. See how it varies?
He must learn it to teach her or take her to someone knowledgeable to teach her. A regular
man does not need to know it but if he has a wife, a daughter, a mother or a sister that he is
responsible for, he has to learn it to teach them. It becomes Fardh ‘Ayn upon him or he
takes them to learn it or allows them to go and learn it. If you have a wealth, you need to
know the rules and regulations of Zakah. If you have no wealth, you do not need to know
about Zakah because you have no wealth. Yes it is better, but here we are talking about
what is Fardh ‘Ayn and what is not. If you are able to perform Hajj, you need to know about
Hajj. If you are unable, you need to know the limit that I am unable, I am sick or I do not
have the wealth to do it so I do not have to make Hajj.

FARDH ‘AYN IN LEAVING MATTERS

A blind man who does not see does not have to learn what is Haraam to look at because he
cannot see. A deaf person who does not hear does not have to know what is Haraam to
listen to, unlike me and you. Me and you have to learn what is Haraam to listen to because
we can hear. It is Fardh ‘Ayn on all Muslims to know what is Haraam to listen to. It is Fardh
‘Ayn on every Muslim to know Zina is Haraam. It is Fardh ‘Ayn on every Muslim to know
Riba is Haraam, alcohol is Haraam, swine is Haraam (the impurities) and that oppression is
Haraam. It is Fardh ‘Ayn on every Muslim to know the prohibition of incest or the killing of
others. All that is Fardh ‘Ayn upon every Muslim because they may fall into it so they have
to know how to avoid it.

FARDH ‘AYN IN BELIEF

Page | 11
The best example is what we are talking about here, these four matters that are Fardh ‘Ayn
upon every Muslim to know. One needs to know matters of his belief, belief in Allah, belief
in the angels, belief in the books, belief in the Resurrection, Jannah and Jahannam. You have
to know that. One needs to learn that of Islam which will remove any doubts (if he has any
doubts), because part of believing in Islam is believing in Islam with no doubts. If you have
doubts, you have a deficiency so you have to learn Islam to remove that doubt. If he is in a
country that has widespread major Bid’ah, he needs to learn them so he will avoid them and
not fall into them. The amount of Fardh ‘Ayn as it pertains to knowledge is what one’s
belief, worship, acts or saying will not be correct or in accordance except with it. If it is that,
then you must learn it on an individual basis as a Fardh ‘Ayn.

THE FOUR OBLIGATORY MATTERS

So here the author says:

‫س ِائ َل‬
َ ‫أ َْرَب ِع َم‬
There are four matters that are Fardh upon you to learn and he means Fardh ‘Ayn. These
are matters which the author starts out the booklet with. These four matters are your entire
Deen and they should be given great attention due to their tremendous benefits. Among
the Fardh ‘Ayn that you must know are these four matters.

Those who do not bring their copies of the Usool are going to get lost over here because the
author talks about four matters and you are going to think these are the fundamental
matters but these are not the ones he is talking about. He talks about four matters, then he
talks about three matters and then he finally gets to the core three fundamental principles
that the book is named after. Now we are talking about four matters.

The first part of the four matters is knowledge and there is an A, B and C on that. Then he
says knowledge is:

، ‫الل‬ ِ ‫مع ِرفَ هة‬

َْ
، ‫سلَّ َم‬ ِ ِ
َ ‫صلَّى الله َعلَ ْيه َو‬ َ ‫َو َم ْع ِرفَ هة َن ِب ِّيه‬
‫الم باأل َِدلَّ ِة‬
ِ ‫اإلس‬ ِ ‫َو َم ْع ِرفَ هة ِد‬
ْ ِ ‫ين‬
So you have to know that there is an A, B and C to it. You are going get lost if you do not
follow along and put a line as we go through sentence by sentence. Actually you should try

Page | 12
to read it and go over the whole booklet. For example the first page, so you have a general
idea as to what we are talking about and how he divided the book out. You also need to
know that he repeats certain matters and that is why at certain points we will elaborate on
matters, while at other points we will just pass by. When you explain a booklet or when you
want to read a booklet to understand it, you read it or explain it in a way according to how
the author organised it and structured it to get the full benefit from it. And likewise over
here, the first matter that he talks about of the four matters is knowledge, then he mentions
knowledge in Allah, knowledge in the Prophet Muhammad sallallahu ‘alayhi wa sallam and
knowledge in the Deen. These same matters that he defines knowledge with here are the
same core matters of the Usool Ath-Thalaathah that we will talk about in the future Inshaa
Allah.

THE DEFINITION OF MAS’ALAH

Here he says there are four matters. In Arabic, Mas’alah (‫ )مسألة‬means there are four
issues, four things, four matters here. In Arabic, the definition of Mas’alah or matter is
anything proof or evidence is sought for:

‫المسألة هي ما يبحث عن برهانها أو دليلها‬

Matters that you seek or pursue are called a Mas’alah. Mas’alah are matters that are
pursued or sought. So here he said:

‫س ِائ َل‬
َ ‫أ َْرَب ِع َم‬
There are four Masaa’il here, he mentions four matters here. The first one is knowledge and
then he defines knowledge. Then he mentions number two, action. Then he mentions
number three, Da’wah. And then he mentions number four, Sabr. These are the four
matters that he is talking about. He is saying these are matters that one should search, seek,
pursue and learn with proof. You must learn them.

We took the definition of knowledge last week (knowing something as it really is in an

affirmative and certain way) and here the author defines knowledge in a different way. He
says the first of the four matters is knowledge and that is knowledge of Allah, His Messenger
and His religion. So let us talk about the first matter.

THE FIRST INTRODUCTORY MATTER: KNOWLEDGE

Page | 13
 ‫صلَّى الله َعلَ ْي ِه‬ ِ ِ ِ
َ ‫ َو َم ْع ِرفَ هة َن ِب ِّيه‬، ‫ َو هه َو َم ْع ِرفَ هة الل‬: ‫ ا ْلع ْل هم‬: ‫سأَلَ هة األ ْهولَى‬ ْ ‫اَْل َم‬
‫الم باأل َِدلَّ ِة‬
ِ ‫اإلس‬
ْ ِ ‫ين‬ ِ ‫ َو َم ْع ِرفَ هة ِد‬، ‫سلَّ َم‬
َ ‫َو‬
He starts off with knowledge and defines knowledge with knowing Allah, the Prophet
Muhammad sallallahu ‘alayhi wa sallam and His religion. Let us talk about knowledge, that is
number one.

He mentions knowledge, defines knowledge, mentions action, mentions Da’wah and then
he mentions patience (and you know them with proof). Those are the first four matters he
talks about and these are the matters that he says are obligatory on everyone to know.

KNOWING ALLAH
The first one is knowledge and then he says knowledge is knowing Allah:

ِ ‫مع ِرفَ هة‬

‫الل‬ َْ
Knowledge and awareness of Allah the Mighty, the Majestic. This is the knowledge and
awareness that makes a person accept whatever is prescribed and laid down to him by
Allah. That is what kind of knowledge this is. Whatever makes you accept and submit to
Allah and to the rules and regulations Allah gives you is part of this knowledge. This is the
type of knowledge that causes one to submit, a complete total submission to the laws of
Allah, His rules and His regulations. This is the knowledge of one’s Lord (Allah) and it is
attained by the signs and the verses in the Qur’an. That is where we get it from. It is
attained by what is in the Hadith and also by considering the signs which Allah provided for
us on this earth in His creation. That is also included in this.

َ ‫ات لِّ ْل هموِق ِن‬

﴾٠٢ :‫ين ﴿الذاريات‬ ٌ ‫آي‬ ِ ‫َوِفي ْاأل َْر‬
َ ‫ض‬
And on the earth are signs for those who have Faith with certainty. (Surat ath-Thaariyaat:
20)

﴾٠٧ :‫ون ﴿الذاريات‬ ِ ‫وِفي أَنفه ِس هكم ۚ أَفَ َال تهْب‬

َ ‫ص هر‬ ْ َ
And also in your ownselves. Will you not then see? (Surat ath-Thaariyaat: 21)

Page | 14
Will you not comprehend and understand? So those are signs of knowing Allah. We get it
from the Qur’an, we get it from the Hadith and we get it from the signs in the creation of
Allah on this earth.

MA’RIFATULLAH

Some scholars categorised knowledge pertaining to this into two types. They said
Ma’rifatullah is knowledge that is two types, knowledge in Allah and knowledge in the
Halaal and Haraam of Allah. Knowledge in Allah is to know what His attributes and qualities
are. To know the attributes and qualities of Allah is Ma’rifatullah. Basically this knowledge is
to know the power of Allah over you. It is to know that the knowledge of Allah is supreme,
the knowledge over His creation and the power of Him sustaining this universe, all that is
part of Ma’rifatullah. To know Allah (Ma’rifatullah) is to know the names of Allah,
contemplate them, understand their meanings and abide by what they entail. The
knowledge that creates the fear of Allah is Ma’rifatullah. The honouring of Allah is
Ma’rifatullah. That is what he defines knowledge as (Ma’rifatullah).

When they told the great Imaam and scholar ash-Sha’bi:

‫أيها العالم‬
One guy told him O Shaykh, but instead of Shaykh they used ‘Aalim (O you scholar). He said

the scholar (al-‘Aalim (‫ ))العالم‬is one who fears Allah. Knowledge is knowledge of Allah and it
creates fear from Allah. Ma’rifatullah creates fear from Allah and it also creates love in
Allah. Many people are heedless and mindless of this knowledge, even though it has
benefits that turn in good for one in this life and in the life after. The benefits are good in
both worlds.

Some of the Salaf said:

‫ما عصى الل إَل جاهل‬

Only the ignorant commits sins. What type of ignorance do you think that they mean? They
did not mean ignorance in Halaal and Haraam. They did not mean ignorance in the rules and
regulations, but they meant ignorance in this matter (Ma’rifatullah). Ignorance in Allah,
ignorance in the rewards Allah has for you and ignorance in the punishment Allah has
reserved for those who sin. Ignorant that you are using the land that Allah gave you to
commit a sin on, that you are deriving strength that Allah gave you to commit a sin with and
you are using power Allah has given you to commit a sin with. That is the kind of ignorance
that they meant when they said that sinners are ignorant.

Page | 15
KNOWLEDGE OF THE HALAAL AND HARAAM

The second type of knowledge is the knowledge of Halaal and Haraam. Knowledge in Allah is
the knowledge to know the Halaal and Haraam of Allah. Ibn Taymiyyah talks about this in
the third volume of Fataawa, after the page three hundred and thirty three. He said people
in these kind of knowledges are four categories and pay attention to them because you
have to diagnose yourself and I have to diagnose myself as to which one of these categories
I am so I can fix myself. The first one is the one who has knowledge in Allah and in the rules

and regulations of Allah (Ahkaam (‫ ))أحكام‬and this is the best. This is the peak and this is
what we want and strive for. The second one is the one who has knowledge in Allah but is
ignorant in the Ahkaam of Allah. The third one is one who has knowledge in the Ahkaam of
Allah but lacks knowledge in Ma’rifatullah. The fourth one is ignorance in both of them. The
first one is the best and the fourth one is the worst. Figure out which one of these four you
are, work on your weakness and strengthen it because that is how you know Ma’rifatullah.

THE IMPORTANCE OF MA’RIFATULLAH

The importance of knowledge in Allah is great. Ma’rifatullah is great, it is something big and
it is something that needs to be taken seriously. It is the Fitrah that one knows and worships
Allah and it is actually those with tainted Fitrah that do not know and do not want to
worship Allah. That means some deficiency happened in their Fitrah to sway them away
from the right Fitrah.

Allah is the Most Merciful and the Most Compassionate. You have to know that,
Ma’rifatullah. Allah the One who is closer to you than your jugular veins, that is
Ma’rifatullah.

ِ ‫وَن ْح هن أَ ْقرب إِلَ ْي ِه ِم ْن ح ْب ِل ا ْلو ِر‬...

﴾٧٣ :‫يد ﴿ق‬ َ َ ‫َ ه‬ َ
And We are nearer to him than his jugular vein (by Our Knowledge). (Surat Qaaf: 16)

The One who heals broken hearts. When you have a broken heart, who heals it but Allah?
Ma’rifatullah. The One who answers your call when you are distressed, that is part of
Ma’rifatullah. The One who gives you victory when you are oppressed. The long awaited
victory comes directly from Allah for the oppressed. That is Ma’rifatullah. The One who is
more merciful than your own mother, that is Ma’rifatullah. Once you know and
comprehend how merciful Allah is and that He is more merciful to you than your mother,
that is part of Ma'rifatullah. The One and the only One who can harm you or benefit you.
The whole world with its entirety could not harm you one tiny bit if they all gathered against
you, and they could not benefit you one tiny bit in their entirety. That is Ma’rifatullah. If you

Page | 16
know that without the will of Allah they could not harm or hurt you, then that is
Ma’rifatullah.

The One who when you raise your hands in supplication to Him (in Du’aa), does not return
your hands empty. That is Ma’rifatullah. The One who hears the cries of the people while
there are others who are deep asleep. You could have someone in your house who is deep
asleep, he cannot hear you whilst you are crying supplicating yet Allah from on top of seven
skies hears you. That is Ma’rifatullah. You cannot worship Him properly until you know
Ma’rifatullah and know about Allah. The more knowledge you know in this field, the more
you become a worshipper of Allah, the more you become a fearful person of Allah and the
more you become hopeful in Allah. Knowledge in Ma'rifatullah is the principle of all
knowledges because with it you know the purpose of your existence.

ِ ‫نس إََِّل لِ َي ْع هب هد‬

﴾٦٣ :‫ون ﴿الذاريات‬ ِْ ‫ت ا ْل ِج َّن َو‬
َ ‫اإل‬ ‫َو َما َخلَ ْق ه‬
And I (Allah) created not the Jinns and humans except they should worship Me (Alone).
(Surat ath-Thaariyaat: 56)

Knowing Allah, His qualities and His attributes, that He is the Creator, that He is the
Sustainer, that He controls the universe and He is the only One worthy of being worshipped,
all that is Ma’rifatullah. The more detail you know of it, the stronger your Imaan is. Knowing
that every act of worship directed to other than Him is wrong, that is part of Ma’rifatullah.
That is what Ma’rifatullah entails. Knowing Allah encourages one to perform the ordains and
to leave the evil out of love and hope for Allah. That is the ultimate belief in Ma’rifatullah.
Knowledge in Allah is supreme and it is the best of all knowledges.

Listen to this Hadith, listen to how important, heavy and mighty it is.

َّ ‫وحا َعلَ ْي ِه‬

‫الس َالم‬ ً ‫ إِ َّن هن‬: ‫ال‬َ ‫ فَ َق‬، ‫س‬ َ َ‫سلَّ َم فَ َجل‬
ِ
َ ‫صلَّى اللَّ هه َعلَ ْيه َو‬
ِ
َ ‫سو هل اللَّه‬ ‫َر ه‬
ِ ‫اصر ع َل ْي هكما ا ْلو‬ ِ َ َ‫ فَق‬، ‫ َد َعا ْاب َن ْي ِه‬، ‫ضَرتْ هه ا ْل َوفَاةه‬
، ‫ص َّي َة‬ َ َ َ ٌ َ‫ إِِّني ق‬: ‫ال‬ َ ‫لَ َّما َح‬
، ‫الش ْرِك َوا ْل ِك ْب ِر‬ِّ ‫ َع ِن‬: ‫ َوأَ ْن َها هك َما َع ِن اثَْنتَ ْي ِن أَ ْن َها هك َما‬، ‫آمهرهك َما ِباثَْنتَ ْي ِن‬
‫ه‬
‫ين َو َما َب ْي َن هه َما َل ْو‬َ ‫ض‬ِ ‫ات و ْاألَر‬ ِ َّ ‫ فَِإ َّن‬، ‫ ِب َال إِلَ َه إََِّل اللَّ هه‬: ‫وآمرهكما‬
َ َ ‫الس َم َو‬ َ ‫َ هه‬
، ‫هخ َرى‬ ْ ‫ض َع ْت ََل إِلَ َه إََِّل اللَّ هه ِفي ا ْل ِكفَّ ِة ْاأل‬ ِ ‫ وو‬، ‫ان‬
‫يز ِ َ ه‬ َ ‫ض َع ْت ِفي ِكفَّ ِة ا ْل ِم‬ ِ‫و‬
‫ه‬
‫ض َع ْت ََل إِلَ َه إََِّل‬ ِ ‫ فَو‬، ‫ض َكا َنتَا ح ْلقَ ًة‬ ِ ‫السمو‬
َ ‫ات َو ْاأل َْر‬
‫ه‬ َ َ َ َّ ‫َن‬ َّ ‫ َولَ ْو أ‬، ‫َكا َن ْت أ َْر َج َح‬

Page | 17
 ، ‫ان اللَّ ِه َوِب َح ْم ِد ِه‬ ‫آم هرهك َما ِب ه‬
َ ‫س ْب َح‬ ‫ َو ه‬، ‫ص َمتْ َها‬ َ َ‫اللَّ هه َعلَ ْي َها َلف‬
َ َ‫ص َمتْ َها أ َْو لَق‬
‫ش ْيء‬َ ‫ق هك ُّل‬ ‫ َوِب َها هي ْرَز ه‬، ‫ش ْيء‬ َ ‫فَِإ َّن َها‬
َ ‫ص َالةه هك ِّل‬
This Hadith is in Musnad Ahmad and the men of the chain of the narration are very strong

(‫الثقات‬ ‫)رجال‬. Abdullah Ibn ‘Amr Ibn al-‘Aas said the Prophet sallallahu ‘alayhi wa sallam sat
down and he said when the death of the Messenger of Allah Nooh approached, he
admonished his two sons. He said indeed I will give you far reaching advice.

‫آم هرهك َما ِباثَْنتَ ْي ِن َوأَ ْن َها هك َما َع ْن اثَْنتَ ْي ِن‬

‫ه‬
I am commanding you to do two things and I am warning you to stay away from two things.
Nooh ‘alayhis-salaam giving his farewell advice to two of his sons.

‫الش ْرِك َوا ْل ِك ْب ِر‬

ِّ ‫ َع ِن‬: ‫أَ ْن َها هك َما‬
I warn you against associating partners with Allah and I warn you against pride (Kibr is
pride). That is what he warns them against.

‫ ِب َال إِلَ َه إََِّل اللَّ هه‬: ‫آمهرهك َما‬

‫َو ه‬
And I order you and I charge you to know that there is no God but Allah. He wants them to
know Ma’rifatullah, Laa Ilaaha Illallah is Ma’rifatullah.

This is why I brought you this Hadith:

َ ‫ض َع ْت ِفي ِكفَّ ِة ا ْل ِم‬

ِ ‫يز‬
، ‫ان‬ ِ ‫ين وما ب ْي َنهما لَو و‬ ِ
‫الس َم َوات َو ْاأل ََرض َ َ َ َ ه َ ْ ه‬
ِ َّ ‫فَِإ َّن‬

‫ َكا َن ْت أ َْر َج َح‬، ‫ض َع ْت ََل إِلَ َه إََِّل اللَّ هه ِفي ا ْل ِكفَّ ِة ْاأله ْخَرى‬
ِ ‫وو‬
‫َه‬
He said if you were to put the seven heavens and the seven earths and what is in them on
one side of a scale, and then on another side of a scale you would put Laa Illaaha Illallah, the
latter would outweigh the former. There is no God but Allah, just that word on the other
side of the scale. That is how mighty Ma’rifatullah is. Laa Ilaaha Illallah would be heavier
than the seven skies and the seven earths and what is in between them.

The Hadith goes on further to say:

Page | 18
 ِ ‫ فَو‬، ‫ض َكا َنتَا ح ْلقَ ًة‬
‫ض َع ْت ََل إِلَ َه إََِّل اللَّ هه َعلَ ْي َها‬ ِ ‫السمو‬
َ ‫ات َو ْاأل َْر‬
‫ه‬ َ َ َ َّ ‫َن‬
َّ ‫َولَ ْو أ‬
‫ص َمتْ َها‬
َ َ‫ص َمتْ َها أَو لَف‬
َ َ‫لَق‬
If the heavens and the earth were of the shape of a ring and you put Laa Ilaaha Illallah on it,
it would break it. It would destroy it, meaning it is heavy. That is how heavy and mighty
Ma’rifatullah is.

And then the second thing he ordered them to do:

ِِ ِ َ ‫وآمرهكما ِبس ْبح‬

‫ق هك ُّل‬
‫ َوِب َها هي ْرَز ه‬، ‫ش ْيء‬ َ ‫ فَِإ َّن َها‬، ‫ان اللَّه َوِب َح ْمده‬
َ ‫ص َالةه هك ِّل‬ َ ‫َ هه َ ه‬
‫ش ْيء‬
َ
I charge you to say Subhan Allahi Wa Bihamdihi as it is the Salah of everything and
everything gets its provision from it or through it.

This is a Hadith to show how heavy, how mighty, how important and how essential Laa
Ilaaha Illallah (which is Ma'rifatullah) really is. That is how heavy and deep knowledge in
Ma’rifatullah is. He on his deathbed takes out time to tell his sons you have to learn it, you
have to understand it, you have to believe in it and comprehend it.

If anyone who has committed sins (killed, drank or did whatever you can think of from the
worst sins) was granted and blessed with fear of Allah and he prostrated, if he knew this
knowledge right here and he had justice in him he would tell you there is no pleasure on this
earth from the sins I committed to the time I am now obedient, more pleasurable than that
Salah, that Tasbeeh or that Du’aa that I did. If one masters the knowledge in Allah
(Ma’rifatullah), Wallahi there would never be anything more pleasurable to him on the face
of this earth than when his head is bowing in Sujood to Allah. If he had a double life in his
past where he had sins (what they call pleasures) and then he compares it to the pleasure of
Ma’rifatullah and Ibaadah, he is going to tell you this one is better.

Knowledge in Allah makes one eagerly await the moments he spends in contact with Allah in

Salah, Du’aa (‫)دعاء‬, Rukoo’ (‫)ركوع‬, Sujood, Dhikr and in any form of worship. Lack of
knowledge in this (Ma’rifatullah) makes one the kind of people who are eager by the
moment to leave their Salah or Ibaadah or do not touch their Qur’an. They do not even have
the eagerness to go and open the Qur’an and recite from it every day. When one masters
this knowledge (Ma’rifatullah), he knows the verse in the Qur’an:

Page | 19
 :‫ون ﴿القلم‬
َ ‫يع‬ ِ ‫ود فََال ي‬
ِ ‫الس هج‬
ُّ ‫ساق َوهي ْد َع ْو َن إِلَى‬
‫ستَط ه‬
َْ َ ‫ف َعن‬
‫ش ه‬
َ ‫َي ْوَم هي ْك‬
﴾٣٠
(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they
shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so. (Surat
al-Qalam: 42)

He knows Allah and he knows Ma’rifatullah. He knows when Allah calls him on this earth to
make Sujood and Rukoo’, he does it by choice and he does it by submission so he can do it in
the life after by honour. Whoever does it by choice and submission in this life gets to do it in
honour of Allah on the Day when Allah comes down to judge people.

Knowledge in Allah (Ma’rifatullah) brightens your grave before you enter it. Do you not
want to enter a bright grave? Ma’rifatullah brightens your grave before you enter it. That is
why we study this, so we can be welcomed into our illuminating, bright grave when we are
placed in that grave. The affect of Ma’rifatullah is to please Allah before you meet Him. Do
you not want to please Allah before you even meet Him? You want Allah to be pleased at
you when you stand in front of Him, so Ma’rifatullah is all about that. Ma’rifatullah is to
make your obligations and your Salah before Salah is made upon you. Lack of knowledge in
this area is why people sin.

IGNORANCE IN MA’RIFATULLAH

Allah says in the Qur’an:

‫ون ِمن قَ ِريب‬ ‫وء ِب َج َهالَة ثهَّم َيته ه‬

َ ‫وب‬ َ ‫الس‬
ُّ ‫ون‬ َ ‫إَِّن َما التَّ ْوَب هة َعلَى اللَّ ِـه لِلَِّذ‬
َ ‫ين َي ْع َمله‬
﴾٧١ :‫يما ﴿النساء‬ ِ ِ ‫ان اللَّ ه‬
َ ‫ـه َعلَ ْي ِه ْم ۗ َو َك‬ ‫وب اللَّ ه‬ ِ
ً ‫يما َحك‬ ً ‫ـه َعل‬ ‫فَأهوَلٰـئ َك َيته ه‬
Allah accepts only the repentance of those who do evil in ignorance and foolishness and
repent soon afterwards; it is they to whom Allah will forgive and Allah is Ever All Knower, All
Wise. (Surat an-Nisaa’: 17)

Ignorance here is not the ignorance in Halaal and Haraam. It is very rare and exceptional
that one may do a Haraam where he does not know it is Haraam. It is very exceptional and
rarely does it happen. Everyone who commits adultery knows that he is doing a Haraam.
One who commits fornication knows that he is heading to do a Haraam, he knows that. It
could be very exceptional that one may not do it, that is an exception but the Qur’an is not
talking about those exceptional people. When one is killing, he knows he is doing Haraam
when he is killing.

Page | 20
The ignorance here is the ignorance in Allah (ignorance in Ma’rifatullah). Some have total
ignorance in Allah (in Ma’rifatullah). That is why we study this and that is why Tawheed is
essential. Some have total ignorance in Ma’rifatullah and some have intermitted periods of
foolish ignorance in Allah that causes them to sin in that intermitted period. Let me repeat
that. Some have total ignorance in Ma’rifatullah, those are evil and wicked people that
spend their life in sinning and Haraam. Others have intermitted periods of foolish ignorance
in Allah that causes them to sin at times, and Inshaa Allah many of the second kind repent
and come back.

‫ول اللَّ ِه‬

ِ ‫س‬ ‫اب َر ه‬َ ‫َص َح‬ ْ ‫َن أ‬ َّ ‫ أ‬: ‫ِّث‬ َ ‫ أ ََّن هه َك‬: ‫ادةه َع ْن أَِبي ا ْل َعالِ َي ِة‬
‫ان هي َحد ه‬ َ َ‫َع ْن قَت‬
َ ‫سلَّ َم َكا هنوا َيقهوله‬ ِ
‫َص َاب هه َع ْب ٌد فَ هه َو ِب َج َهالَة‬
َ ‫ هك ُّل َذ ْنب أ‬: ‫ون‬ َ ‫صلَّى اللَّ هه َعلَ ْيه َو‬ َ
‫ان أ َْو َغ ْي َرهه‬
َ ‫َع ْم ًدا َك‬
Mujaahid, Ibn Abbaas and others said the same thing. Abu ‘Aaliyah is saying it was
widespread among the Sahaabah to say that every sin one commits and falls in, it is because
of ignorance whether he did it on purpose or not. Ignorance in what O Sahaabah? Ignorance
in Ma’rifatullah. You see how essential this type of Tawheed is? You will see some who will
teach Tawheed and just flip the pages to go on, but Tawheed needs to be taught to entice
you to act upon it and do something about it. That is the kind of Tawheed that moves you to
better yourself.

Knowledge of Allah takes you to Heaven before you get to Heaven. Knowledge in
Ma’rifatullah takes you to Heaven on this earth, before you get to Heaven. Ibn Taymiyyah
Rahimahullah said a famous quote and it is one of the most beloved quotes to me that I like
from Ibn Taymiyyah, even though I read his Fataawa maybe about four to five times from
cover to cover.

Ibn Taymiyyah Rahimahullah said:

‫الد ْن َيا َج َّن ًة َم ْن لَ ْم َي ْد هخ ْل َها لَ ْم َي ْد هخ ْل َج َّن َة ْاْل ِخَرِة‬

ُّ ‫إِ َّن ِفي‬
There is a Jannah in this life, whoever does not enter it does not enter the Jannah of the life
after. What Jannah is that Ibn Taymiyyah? What Jannah is in this life? What are you talking
about when you were imprisoned five times, you spent years in prison and you barely had
anything to put on yourself? What Jannah is that you are talking about? The garden of
heaven, whoever does not enter it in this life will not enter the Heaven. What garden of
heaven are you talking about when you were abused and persecuted?

What he meant is what other Salaf said:

Page | 21
 ‫ إَِّن هه ْم‬، ‫َه هل ا ْل َج َّن ِة ِفي ِمثْ ِل َه َذا‬ َ ‫ إِ ْن َك‬: ‫ول‬
ْ ‫ان أ‬ ٌ َ‫إَِّن هه لَ َي همُّر ِبا ْل َق ْل ِب أ َْوق‬
‫ات أَقه ه‬
َ ‫لَ ِفي َع ْيش‬
‫ط ِّيب‬
At times the heart passes through phases that we say if the people of Heaven are feeling the
same, they are in good shape. At times we go through phases in our hearts, we say if the
people of Heaven are living like that and have the same feeling then they are in good status.

You find that in first volume of Madaarij As-Saalikeen (‫السالكين‬ ‫)مدارج‬, approximately page
four hundred and eighty something. So that is Ma’rifatullah, Ma’rifatullah takes you to
Heaven before you get to Heaven.

KNOWING THE PROPHET MUHAMMAD SALLALLAHU ‘ALAYHI WA

SALLAM
Number two, he defines knowledge as:

‫سلَّ َم‬ ِ ِ
َ ‫صلَّى الله َعلَ ْيه َو‬
َ ‫َم ْع ِرفَ هة َن ِب ِّيه‬
The author says you must know the Prophet Muhammad sallallahu ‘alayhi wa sallam, that is
the definition of knowledge. Knowledge in the Prophet sallallahu ‘alayhi wa sallam is the
knowledge that makes the person accept whatever he brought us and whatever he
informed us of. We will talk about this knowledge when we talk about the three principles
like we said.

You must affirm and attest to the truth of the Prophet Muhammad sallallahu ‘alayhi wa
sallam and whatever he informed us of. Knowledge of the Prophet Muhammad sallallahu
‘alayhi wa sallam is to comply with any orders he has given us. That is knowledge in the
Prophet Muhammad sallallahu ‘alayhi wa sallam. You must avoid that which he forbade us
from and you must leave anything he deterred you from doing. You must judge by the
revealed laws which he sallallahu ‘alayhi wa sallam came with and be fully, totally and
completely pleased with any judgment Allah and the Prophet Muhammad sallallahu ‘alayhi
wa sallam told you to do. You do not just do it but you fully and completely be pleased with
anything they have for you to say. Knowledge in the Prophet Muhammad sallallahu ‘alayhi
wa sallam is to know that he is the slave of Allah and that he is the Messenger of Allah.
Knowledge of the Prophet Muhammad sallallahu ‘alayhi wa sallam is to fill your heart with
complete love and obedience to this man. The more you love him, the more you truly follow
him.

Page | 22
‫ ﴿آل‬...‫وب هك ْم‬ ِ ‫ـه فَاتَِّبعوِني ي ْح ِب ْب هكم اللَّ ه‬َّ‫ون الل‬ ِ ‫هق ْل إِن هكنتهم ته‬
َ ‫ـه َوَي ْغف ْر لَ هك ْم هذ هن‬ ‫ه‬ ‫ه‬ ‫ه‬ َ َ ‫ب‬ُّ ‫ح‬ ْ
﴾٦٧ :‫عمران‬
Say (O Muhammad sallallahu ‘alayhi wa sallam to mankind): “If you (really) love Allah then
follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will
love you and forgive you of your sins.” (Surat Aali Imraan: 31)

As a condition for Allah loving you, you must follow the footsteps of the Prophet
Muhammad sallallahu ‘alayhi wa sallam. You must believe in the message of the Prophet
Muhammad sallallahu ‘alayhi wa sallam. You must obey his orders and you must follow his
guidance. Why Muhammad sallallahu ‘alayhi wa sallam? Because knowing Muhammad

sallallahu ‘alayhi wa sallam is the only way to know the Sharee’ah (‫ )شريعة‬and guidance
that Allah sent us (from Muhammad sallallahu ‘alayhi wa sallam). The rules and regulations
to live in accordance with came to us from the Prophet Muhammad sallallahu ‘alayhi wa
sallam. That is why the Prophet Muhammad sallallahu ‘alayhi wa sallam. So to know the
Prophet Muhammad sallallahu ‘alayhi wa sallam is an essential factor in knowledge and that
is why he mentioned it as one of the definitions of knowledge.

In a nutshell, knowledge of the Prophet Muhammad sallallahu ‘alayhi wa sallam is the

requirement to take and absorb the knowledge that will cause you to accept the guidance
he was sent with, to believe in him, follow his ordains and stay away from any of the
prohibitions he told you to stay away from. Basically that is what knowledge in the Prophet
Muhammad sallallahu ‘alayhi wa sallam is.

‫ش َجَر َب ْي َن هه ْم ثهَّم ََل َي ِج هدوا ِفي‬

َ ‫يما‬ ِ َ ‫ون حتَّ ٰى يح ِّكم‬
َ ‫وك ف‬
ِ
‫فَ َال َوَر ِّب َك ََل هي ْؤم هن َ َ ه َ ه‬
ِ َ‫ض ْي َت ويسلِّموا ت‬ ِ
﴾٣٦ :‫يما ﴿النساء‬ ً ‫سل‬ْ ‫أَنفهس ِه ْم َح َر ًجا ِّم َّما قَ َ َ ه َ ه‬
But no, by your Lord, they can have no Faith, until they make you (O Muhammad sallallahu
‘alayhi wa sallam) judge in all disputes between them, and find in themselves no resistance
against your decisions, and accept (them) with full submission. (Surat an-Nisaa’: 65)

Just a judge in all disputes, is that the end of the verse right there? No.

ِ َ‫ض ْي َت ويسلِّموا ت‬ ِ ِ ِ
‫يما‬
ً ‫سل‬
ْ ‫ثهَّم ََل َيج هدوا في أَنفهس ِه ْم َح َر ًجا ِّم َّما قَ َ َ ه َ ه‬
And find in themselves no resistance against your decisions, and accept (them) with full
submission.

Page | 23
You have to accept any command by the Prophet Muhammad sallallahu ‘alayhi wa sallam
with full, complete and total submission. Your heart has to accept it and be one hundred
percent delighted you are doing it, you are acting on it or you are accepting it.

‫سولِ ِه لِ َي ْح هك َم َب ْي َن هه ْم أَن‬ ِ
‫ين إِ َذا هد هعوا إِلَى اللَّـه َوَر ه‬ َ ‫ان قَ ْو َل ا ْل هم ْؤ ِم ِن‬
َ ‫إَِّن َما َك‬
﴾٦٧ :‫ون ﴿النور‬ َ ‫ط ْع َنا ۗ َوأهولَٰـ ِئ َك هه هم ا ْل هم ْفلِ هح‬ َ َ‫س ِم ْع َنا َوأ‬
َ ‫َيقهولهوا‬
The only saying of the faithful believers, when they are called to Allah (His Words, the
Qur’an) and His Messenger (sallallahu ‘alayhi wa salam), to judge between them, is that
they say: “We hear and we obey.” And such are the prosperous ones (who will live forever
in Paradise). (Surat an-Noor: 51)

When you are telling them here is the Qur’an, here is the Hadith, here is the saying of Allah
and here is the saying of the Prophet Muhammad sallallahu ‘alayhi wa sallam. Some say no
this does not really apply to us, this does not really concern us or it does not really mean
that. They go around a million ways to avoid it but Allah said the faithful believers are the
ones who say:

َ َ‫س ِم ْع َنا َوأ‬

‫ط ْع َنا‬ َ
We hear and we obey. Allah says and such are the successful, successful meaning the ones
who will be granted Paradise Inshaa Allah.

Allah said in the Qur’an:

ِ ِ ِ َ ‫ين هي َخ ِالفه‬
َ ‫ َف ْل َي ْح َذ ِر الَِّذ‬...
‫اب‬
ٌ ‫يب هه ْم َع َذ‬ َ ‫ون َع ْن أ َْم ِرِه أَن تهص‬
َ ‫يب هه ْم فتْ َن ٌة أ َْو هيص‬
﴾٣٦ :‫يم ﴿النور‬ ِ‫أَل‬
ٌ
And let those who oppose the Messenger’s (Muhammad sallallahu ‘alayhi wa sallam)
commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc) (among
the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant, etc) befall them or a painful torment be inflicted on them. (Surat
an-Noor: 63)

‫يب هه ْم ِفتْ َن ٌة‬ ِ

َ ‫أَن تهص‬

Page | 24
Beware of a Fitnah that will hit you if you disobey the commands of the Prophet
Muhammad sallallahu ‘alayhi wa sallam. What kind of Fitnah? Among many of the Imaams
who interpreted this verse, they said Fitnah here means Shirk. Disobedience to the Prophet
Muhammad sallallahu ‘alayhi wa sallam is going to lead you to Shirk. If you reject anything
from the Prophet Muhammad sallallahu ‘alayhi wa sallam, resort to hearsay or the
rationalisation of people, neglect it or minimise it, it is going to destroy you and cause you to
fall into Shirk at the end. That is the meaning of Fitnah.

KNOWING ISLAM

‫ َو َم ْع ِرفَ هة‬، ‫سلَّ َم‬ ِ ِ ِ ِ

َ ‫صلَّى الله َعلَ ْيه َو‬
َ ‫ َو َم ْع ِرفَ هة َن ِب ِّيه‬، ‫ َو هه َو َم ْع ِرفَ هة الل‬: ‫ا ْلع ْل هم‬
‫الم باأل َِدلَّ ِة‬
ِ ‫اإلس‬
ْ ِ ‫ين‬ ِ ‫ِد‬
The third one is to know Islam. Knowing Allah, knowing the Prophet Muhammad sallallahu
‘alayhi wa sallam and knowing Islam.

THE DEFINITION OF ISLAM

Linguistically Islam means to submit, like we mentioned earlier. In the religious context, it
means:

‫الش ْرِك َو‬

ِّ ‫ص ِم َن‬ ِ ‫الط‬ ‫ َوا ِْإل ْن ِق َي ه‬، ‫س َال هم لِلَّ ِه ِبالتَّ ْو ِح ْي ِد‬
َ َّ ‫اد لَ هه ِب‬
‫ َوا ْل هخله ْو ه‬، ‫اعة‬
ِ ‫اَِْإل‬
ْ ‫ست‬ْ
‫َهلِ ِه‬
ْ‫أ‬
Total submission to Allah with Tawheed and succumbing to Allah with obedience, and
disavowing and disassociating from Shirk and the people of Shirk.

Those are the conditions and restrictions of believing in Islam. That is the definition of
believing in Islam.

ISLAM IS THE ONLY RELIGION ACCEPTABLE TO ALLAH

There are tens of verses that show the previous Messengers and their submission to the
Sharee’ah of Allah, and they actually use the word Islam in the Qur’an to show their
submission to Allah.

Look at Ibraheem ‘alayhis-salaam.

Page | 25
 ِ ‫هم ًة ُّمسلِم ًة لَّ َك وأ َِر َنا م َن‬
‫اس َك َنا َوته ْب‬ َّ ‫سلِ َم ْي ِن لَ َك َو ِمن هذِّر َّي ِت َنا أ‬
َ َ َ ْ ْ ‫اج َع ْل َنا هم‬
ْ ‫َر َّب َنا َو‬
﴾٧٠١ :‫يم ﴿البقرة‬ ِ َّ ‫َنت التََّّواب‬ َ ‫َعلَ ْي َنا ۗ إَِّن َك أ‬
‫الرح ه‬ ‫ه‬
“Our Lord! And make us submissive unto You and of our offspring a nation submissive unto
You, and show us our Manaasik (all the ceremonies of pilgrimage - Hajj and Umrah, etc), and
accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.”
(Surat al-Baqarah: 129)

Islam that he says you must know is the religion of the Prophet Muhammad sallallahu
‘alayhi wa sallam, because Islam is the religion of Musa, ‘Isa and Ibraheem. The only thing is
when Muhammad sallallahu ‘alayhi wa sallam came, the details and the principles of the
Prophet Muhammad sallallahu ‘alayhi wa sallam abrogated the previous religions. Jews
during the time of Musa were Muslims. Christians during the time of ‘Isa were Muslim. They
submitted to the teachings of ‘Isa, of course we are talking about the believers of them.
Now in this time if they were true followers of Musa and ‘Isa, they would follow what is in
the Qur’an and what the Prophet Muhammad sallallahu ‘alayhi wa sallam told them to
follow and adhere to. If they were true believers in their own religion (Christianity and
Judaism), they would follow what the Prophet Muhammad sallallahu ‘alayhi wa sallam came
with. That is clear and beyond a doubt.

You hear the modernists and those pro interfaith, the wicked people of the interfaith, the
deviants of this Ummah and the cancer of this Ummah tell you that Allah praised the Jews
and Christians of today in the Qur’an and they gear verses to suit their desires.

‫آم َن ِباللَّ ِـه َوا ْل َي ْوِم‬

َ ‫ين َم ْن‬ َ ‫الصا ِب ِئ‬
َّ ‫ص َار ٰى َو‬ َّ ‫ادوا َو‬
َ ‫الن‬ ‫ين َه ه‬ َ ‫آم هنوا َوالَِّذ‬ َ ‫إِ َّن الَِّذ‬
َ ‫ين‬
‫ف َعلَ ْي ِه ْم َوََل هه ْم‬ َ ‫َج هر هه ْم ِع‬
ٌ ‫ند َر ِّب ِه ْم َوََل َخ ْو‬ ْ ‫صالِ ًحا َفلَ هه ْم أ‬ ِ ِ
َ ‫ْاْلخ ِر َو َعم َل‬
﴾٣٠ :‫ون ﴿البقرة‬
َ ‫َي ْح َزهن‬
Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever
believes in Allah and the Last Day and do righteous good deeds shall have their reward with
their Lord, on them shall be no fear, nor shall they grieve. (Surat al-Baqarah: 62)

They use this verse and say look, we are all brothers and sisters and these guys are going to
Heaven with us. This verse means during their time there were those who were righteous.
During the time of Musa there were those who were righteous and during the time of ‘Isa
there were those who were righteous, that is what the verse is talking about. During our
time now (during the time after Muhammad sallallahu ‘alayhi wa sallam), if there were any

Page | 26
true followers of ‘Isa or Musa ‘alayhimus-salaam, they would listen to the message of their
Messenger Musa and ‘Isa and follow Muhammad sallallahu ‘alayhi wa sallam. If they were
true followers of their Messengers, they would end up following the footsteps of the
Prophet Muhammad sallallahu ‘alayhi wa sallam.

So in reality, we are the true followers of Musa and ‘Isa today because as a condition for
their own Prophethood, they gave an oath to Allah that if Muhammad sallallahu ‘alayhi wa
sallam was sent during their time then they would believe in him and follow him. This was a
condition for their own Prophethood, not even for their people but for their own
Prophethood. That is them themselves, they have to follow the Prophet Muhammad
sallallahu ‘alayhi wa sallam if he was sent in their time. If that is during their time and that is
for them, imagine for their followers. Thousands of years after they died, they have to
follow the commands of the Prophet Muhammad sallallahu ‘alayhi wa sallam.

‫اء هك ْم‬ ِ ِ َّ ‫اق‬

َ ‫الن ِب ِّي‬ َ َ‫ـه ِميث‬ ‫َخ َذ اللَّ ه‬
َ ‫ين لَ َما آتَ ْيته هكم ِّمن كتَاب َوح ْك َمة ثهَّم َج‬ َ ‫َوِا ْذ أ‬
ِ
‫َخ ْذته ْم‬
َ ‫ال أَأَ ْقَر ْرته ْم َوأ‬ ‫ِّق لِّ َما َم َع هك ْم لَته ْؤ ِم هن َّن ِبه َولَتَ ه‬
َ َ‫نص هر َّن هه ۗ ق‬ ٌ ‫صد‬ َ ‫سو ٌل ُّم‬ ‫َر ه‬
‫ش َه هدوا َوأََنا َم َع هكم ِّم َن‬ َ َ‫ص ِري ۗ قَالهوا أَ ْق َر ْر َنا ۗ ق‬
ْ ‫ال فَا‬ ِ
‫إ‬ ‫م‬ ‫ك‬
‫ه‬ ِ‫علَ ٰى َٰذل‬
ْ ْ َ
﴾١٧ :‫ين ﴿آل عمران‬ َ ‫اه ِد‬ ِ ‫الش‬
َّ
And (remember) when Allah took the Covenant of the Prophets, saying: “Take whatever I
gave you from the Book and Hikmah (understanding of the Laws of Allah, etc), and
afterwards there will come to you a Messenger (Muhammad sallallahu ‘alayhi wa sallam)
confirming what is with you; you must, then, believe in him and help him.” Allah said: “Do
you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said:
“We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”
(Surat Aali Imraan: 81)

All the Messengers had to give a promise that they would. If that is the Messengers and that
is in their lifetime, imagine how it is now. That is the belief in Islam, so no the Christians are
not Muslims and the Jews are not Muslims. The Muslims are those who believe in Allah and
the Prophet Muhammad sallallahu ‘alayhi wa sallam. We believe that part of believing in ‘Isa
and Musa is that they will tell their people and they have told their people, and Allah made
them promise themselves that if Muhammad sallallahu ‘alayhi wa sallam is sent they will
accept him.

Allah said in the Qur’an:

Page | 27
 ﴾٧٩ :‫ ﴿آل عمران‬...‫س َال هم‬ ِْ ‫ند اللَّ ِـه‬
ْ ‫اإل‬ َ ‫ِّين ِع‬
َ ‫إِ َّن الد‬
Truly, the religion with Allah is Islam. (Surat Aali Imraan: 19)

These verses are directed at those who believe in interfaith:

‫س َالِم ِدي ًنا َفلَن هي ْقَب َل ِم ْن هه َو هه َو ِفي ْاْل ِخَر ِة ِم َن‬ ِْ ‫َو َمن َي ْبتَ ِغ َغ ْي َر‬
ْ ‫اإل‬
﴾١٦ :‫ين ﴿آل عمران‬ َ ‫اس ِر‬ ِ ‫ا ْل َخ‬

And whoever seeks a religion other than Islam, it will never be accepted of him, and in the
Hereafter he will be one of the losers. (Surat Aali Imraan: 85)

Islam is the religion that Allah bestowed on this Ummah. Allah bestowed it on this Ummah
and considered it the privilege of all privileges.

‫س َال َم‬ ِْ ‫يت لَ هك هم‬ ِ ‫ت علَ ْي هكم ِنعم ِتي ور‬ ِ

ْ ‫اإل‬ ‫ض ه‬ َ َ َ ْ ْ َ ‫ت لَ هك ْم دي َن هك ْم َوأَتْ َم ْم ه‬
‫ا ْل َي ْوَم أَ ْك َم ْل ه‬...
﴾٦ :‫ ﴿المائدة‬...‫ِدي ًنا‬
This day, I have perfected your religion for you, completed My Favour upon you, and have
chosen for you Islam as your religion. (Surat al-Maa’idah: 3)

These are to show you the shell of belief in Islam, that one must believe in Islam. One must
firmly believe that the Deen of Islam is the only Deen acceptable to Allah.

THE FOUNDATION ACTIONS OF ISLAM

Islam means to know the actions that you are obligated to do (the foundational actions that
one must do to be a believer).

‫سلَّ َم‬ ِ ِ ‫ ر‬، ‫ع ِن ْاب ِن عمر‬

َ ‫صلَّى اللَّ هه َعلَ ْيه َو‬ َّ ‫ال‬
َ ‫الن ِب ُّي‬ َ َ‫ ق‬، ‫ض َي اللَّ هه َع ْن هه‬
َ َ‫ ق‬: ‫ال‬ َ ََ ‫ه‬ َ
‫سو هل‬ َّ ‫َن َل إِلَ َه إَِل اللَّ هه َوأ‬
‫َن هم َح َّم ًدا َر ه‬ ْ ‫ادةه أ‬
َ ‫ش َه‬
َ : ‫الم َعلَى َخ ْمس‬ ِ ‫ هب ِني‬:
‫س ه‬
ْ ‫اإل‬ َ
‫ َو َح ُّج ا ْل َب ْي ِت َم ِن‬، ‫ان‬
َ ‫ض‬َ ‫ص ْوهم َرَم‬ ِ َّ ‫ وِايتَاء‬، ‫الة‬
َ ‫ َو‬، ‫الزَكاة‬ ‫َ ه‬
ِ ‫الص‬َّ ‫ام‬ ِ َّ
‫ َوِاقَ ه‬، ‫الله‬
ِ ِ َ‫استَط‬
َ ‫س ِب‬
‫يال‬ َ ‫اع إِلَ ْيه‬ ْ

Page | 28
These matters are not the only matters of actions of Islam, but the principles for actions in
Islam. Part of Islam is knowing the foundation actions of Islam, adhering to them, submitting
to them and following them.

We took knowledge and his definition of knowledge is knowing Allah, knowing the Prophet
Muhammad sallallahu ‘alayhi wa sallam and knowing the religion of Allah. We took these
quickly because knowledge in Allah, knowledge in the Prophet Muhammad sallallahu ‘alayhi
wa sallam and knowledge in Islam will be taken again later on when we talk about the three
principles of Islam. Those are the three matters that you are going to be asked about in the
grave, so those are the Usool Ath-Thalaathah that we will talk about. The only reason we
mention them here is because he defined knowledge as knowledge in those three, that is
the true knowledge.

Page | 29